Alhassanain(p) Network for Heritage and Islamic Thought

Section 3: The Disbelievers Punished

Surah ‘Ibrahim - Verse 13

وَقَالَ الَّذِينَ كَفَرُوا لِرُسُلِهِمْ لَنُخْرِجَنَّكُم مِنْ أَرْضِنَآ أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا فَاَوْحي إِلَيْهِمْ رَبُّهُمْ لَنُهْلِكَنَّ الظَّالِمِينَ

13. “And those who disbelieved told their messengers: ‘We will certainly expel you from our land, or else you return to our creed.’ Then their Lord revealed to them: ‘Certainly We will perish the unjust’.”

Question: Were the prophets pagan before the onset of their mission when they were requested by the pagans to return to the previous beliefs of pagans.

Answer: Firstly, perhaps the objective in mind of the disbelievers was the return of the prophets to be under to their own control. That is, they used to suggest supposedly you are believers, but you must not stand up against us and you, as well as your companions, deviate from our path.

Secondly, the Arabic word /‘aud/ when is followed with /’il a/ it means return to the prior condition. However, now that it is followed by /fi/, it denotes change and not returning to the previous condition, which implies change of ideas into their creed.

Thirdly, the idea of returning to paganism probably implies the return of the prophets’ companions and not of the prophets themselves.

Anyway, as is usually the case with the way of life of the illogical people, that they quit the course of reasoning when they become aware of their weaknesses in ideas and in words, abandoning reasoning, they rely on forces and powers.

Here, we notice when the prophets demonstrated their sound and explicit way of reasoning, which were discussed in the former verses, the obstinate and pretending pagans told their prophets that they would swear to drive them out of their lands unless they return to pagans’ way of life which was the worshipping of the idols.

The verse says:

“And those who disbelieved told their messengers: ‘We will certainly expel you from our land, or else you return to our creed.’…”

These unaware and arrogant people perhaps considered all of the lands as their own lands and they did not have any regards for their prophets, even they did not consider them as a compatriot, thus they used to say ‘our land’ while Allah has created the land and all its blessings for the sake of the righteous people.

Then the Qur’an implies that while at the same time, Allah expressed His compassion to the prophets and reassured them, revealing to them that the tyrants would be perished and, therefore, they should not be scared of such threats and no weakness must appear in the strength of their will.

The verse says:

“…Then their Lord revealed to them: ‘Certainly We will perish the unjust’.”

Surah ‘Ibrahim - Verse 14

وَلَنُسْكِنَنَّكُمُ الأَرْضَ مِن بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ

14. “And, certainly, We shall settle you in the land after them. This is for him who fears My Majesty and fears My threat.”

Allah, the Almighty, has promised that the oppressors will be perished and His saints would replace them, and since this promise has not been realized to the fullest possible way, it will be actualized at the time of the reappearance of Imam-i-Zaman (the Expected Mahdi) (‘aj.).

The blissful Qur’an has repeatedly promised that the saint of Allah (s.w.t.) will be ruling the earth and their enemies will be annihilated.

The Qur’an says:

“And, certainly, We shall settle you in the land after them. This is for him who fears My Majesty and fears My threat.”

We mention here only three cases regarding the verses concerning this Divine promise:

A- “And verily Our host will definitely prevail.”1

B- “And Our word has already gone forth in respect of Our servants, the messengers;” “Most surely they shall be the assisted ones.”2

C- “…(as for) the land, My righteous servants shall inherit it.”3

Anyway, prevalence of the truth over the untruth and the formation of the Divine government by the saints of Allah are among the decisive and repeated promises of the Qur’an.

The Divine Essence is the source of all good and the blessings, and is lovely.

“…but for those who have faith, their love of Allah is more intensive…”4

What is to be feared is Allah’s position. Of course, if your friend is a judge and your case is taken to the court to him to be judged, you will he in awe of him about his court of justice and his position at the court, though he is your friend.

Surah ‘Ibrahim - Verse 15

وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ

15. “And they (the prophets as well as the believers) sought victory, but every obstinate oppressor remained deprived.

Once all the prophets performed all their duties with regard to their nations, those who were supposed to become believers accepted the faith and the rest insisted on their paganism, and threatened frequently the prophets. It was at this time that they asked Allah for victory over the pagans.

The verse says:

“And they (the prophets as well as the believers) sought victory…”

Allah also accepted the prayer call of these true warriors for holy causes who were genuinely beseeching. And, eventually every deviant stiff-necked person became desperate and perished.

The verse says:

“…but every obstinate oppressor remained deprived.

All the prophets were expecting victory.

Noah called upon his Lord:

“…Verily I am overcome, so give help’.”5

Other prophets also sought victory from Allah.

They used to say:

“…Our Lord! Decide between us and our people with truth, and You are the best of deciders.”6

Thus the Qur’an, the blissful, through many verses deals with the victory of the prophets and the annihilation of the pagans as well as their punishment, declaring to the pagans decisively that the day of conquest will soon come and every spiteful oppressor will be punished by his own retribution.

Surah ‘Ibrahim - Verse 16

مِن وَرَآئِهِ جَهَنَّمُ وَيُسْقَي مِن مَّآءٍ صَدِيدٍ

16. “Hell is before him, and he will be given to drink of festering fluid.”

The Arabic term /war a’/ means the ultimate and the end of a course, as it is said in Persian, the end-result of this meal is becoming ill.

There are three kinds of drink in Hell:

1- A drink that consists of pussy fluid and blood, which comes out of a wound and is called ‘Sadid’.

2- Something which flows out of the skin of the hell-dwelling people and is called ‘Qassaq’.

3- The third drink is ‘melted copper’ which is called ‘Hamim’.

The drinks of the hell-dwelling people is burning and not quenching one’s thirst. A few Qur’anic verses in this regard are:

A: “…who are made to drink boiling water so it rends their bowels a sunder.”7

B: “…They will be succoured with water like molten copper that shall scold the faces…”8

Of course, those who burned the hearts of the faithful and who slapped them on their faces, making blood-bath flow by their destructive weapons and chemical bombs, must not have any punishment other than what was said.

The verse says:

“Hell is before him, and he will be given to drink of festering fluid.”

However, the Paradise-dwelling people will live by the side of delicious tasting water of the streams, feeding themselves on delicious tasting milk and honey provided with them by Allah, and will enjoy themselves from all the Divine blessings.

“…and their Lord will give them to drink of a Drink Pure and Holy.”

Surah ‘Ibrahim - Verse 17

يَتَجَرَّعُهُ وَلا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِن كُلّ‌ِ مَكَانٍ وَمَا هُوَ بِمَيّـِتٍ وَمِن وَرَآئِهِ عَذَابٌ غَلِيظٌ

17. “He will drink it little by little which he can hardly swallow agreeably, and death will come to him from every side, while he will not be about to die, and there will be a vehement chastisement before him.”

The punishment of the hell-dwelling people is depicted well in the profile in this verse.

A- The chastisement of such people is bit by bit, little by little and gradual so as to be tortured to the utmost.

The verse says:

“He will drink it little by little which he can hardly swallow agreeably…”

B- The different kinds of punishments take the dwellers of Hell as to the brink of their death-beds, though they will not die despite all these.

The verse continues saying:

“…and death will come to him from every side, while he will not be about to die…”

C- The chastisements are followed by graver consequences, which will be ever increasing as well.

The verse says:

“…and there will be a vehement chastisement before him.”

The Qur’an contains several qualities for the chastisement of the Hereafter Day: ‘painful, ‘severe’, ‘great’, ‘vehement’ all of which mean and make allusions to the intensity and the magnitude of the type of chastisement.

The Arabic word /’is aqah/ denotes drinking water with one’s own will. The sentence mentioned in the verse signifies that one will never drink that water willingly.9

The blissful Prophet (S) remarked:

“Whoever drinks wine, his prayers will not be answered for forty days and it is appropriate for him that Allah makes him drink the stinking and infectious water of Hell.”

The Arabic term /sadid/ means the festering fluid which comes out of a wound. And /tajarru‘/: signifies sipping gradually and continuously. The Arabic term /’is aqah/ means making the drink flow through one’s throat, and /’ištid ad/ means acceleration with all of one’s power.

The Qur’anic word /‘ asif/ means a strong wind which blows during day-time, or it may mean the day in which blows a strong wind.

Surah ‘Ibrahim - Verse 18

مَثَلُ الَّذِينَ كَفَرُوا بِرَبّـِهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الّـِرِيحُ فِي يَوْمٍ عَاصِفٍ لاَ يَقْدِرُونَ مِمَّا كَسَبُوا عَلَي شَيْءٍ ذَلِكَ هُوَ الضَّلالُ الْبَعِيدُ

18. “The parable of those who disbelieve in their Lord, their deeds are like ashes on which the wind blows severely on a stormy day; they will have no power over any thing out of what they have earned; that is the very straying, far (and deep).”

The issue discussed in the previous verses concerned mostly with the loss and the disadvantage incurred by the obstinate oppressors and of their deprivations. Here, we have an explanation upon the same meaning.

Allah, the Almighty, converts the vices and the evils of the faithful into the good and the decent in case of their repentance, but the evil deeds of the disbelievers wipe out the impact of their good deeds.

Therefore, there is an explicit parable or example explained in this noble verse for the deeds of the unbelievers, which supplements the discussion of the previous verses as to the ultimate end of the pagans.

It says:

“The parable of those who disbelieve in their Lord, their deeds are like ashes on which the wind blows severely on a stormy day…”

The objective is all their deeds, even their apparently good deeds which are orientated from paganism and idolatry.

Just in the same way that ashes cannot stand in the way of a strong wind in a stormy day, even for one moment, and will spread immediately, and no one is able to assemble them, the same case is for the disbelievers in the truth who will be unable to gain any thing from the good deeds they have performed.

All will be lost and gone with the wind, leaving them empty-handed. Such is the case with being misguided to the utmost.

The verse says:

“…they will have no power over any thing out of what they have earned; that is the very straying, far (and deep).”

Surah ‘Ibrahim - Verses 19 - 20

أَلَمْ تَرَ أَنَّ اللَّهَ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ بِالْحَقّ‌ِ إِن يَشَأْ يُذْهِبْكُمْ وَيَأْتِ بِخَلْقٍ جَدِيدٍ

وَمَا ذَلِكَ عَلَي اللَّهِ بِعَزيزٍ

19. “Did you not see that Allah created the heavens and the earth with truth? If He wills He will take you away and bring (in your place) a new creation.”

20. “And this is not difficult for Allah.”

The Qur’an has repeated on several occasions that Allah has not created the heavens and the earth for vain and for the sake of fun of it.

The Qur’an says:

“And We did not create the heavens and the earth and what is between them in sport.”10

Elsewhere He remarks:

“And We did not create the heaven and the earth and what is between them in vain, that is the opinion of those who disbelieve…”11

Of course, it is the disbelievers who presume that the creation of existence is aimless and out of question.

Now Allah declares that He has made man for the purpose of worshipping and of having faith and not for the sake of disbelieving and disobedience.

Hence, He says:

“Did you not see that Allah created the heavens and the earth with truth?…”

The Qur’anic term /ru’yat/ has been also employed in the sense of knowledge as well as its employment in the sense of ‘perception’ and ‘seeing’. The meaning implied in the first sense is in mind in this context. This statement is addressed to the Prophet (S), but the main aim is his ’Ummat.

Do you not know that Allah created the skies and the earth as His Own wisdom required, which was in the name of the truth or for the aim of the truth? The purpose of the aim of the truth is the religion and worshipping. That is, He created the world so as the people worship Him (s.w.t.) and they merit His rewards.

The commentators of the Qur’an have held the view that the truth signifies ‘being identical and harmonious’.

The structural system of the world of creation in here, as well as the skies and the earth, all show that there has been a great deal of wisdom, order, and aim involved in their creation. Neither Allah has been in need of their creation, nor would He feel any shortcomings brought about without them, for He is in no need of any thing.

Then, the Qur’an implies that the reason as to Him having no need to you and your believing is that when He determines He will take you, replacing you with a new generation of people.

The verse says:

“…If He wills He will take you away and bring (in your place) a new creation.”

A new generation of people who are all believers and who do not commit any of the indecent acts committed by you, for whoever is to be the author and the architect of some thing is also able to destroy it.

It is not impossible for Allah to annihilate you and create a new generation of people. The verse says:

“And this is not difficult for Allah.”

Surah ‘Ibrahim - Verse 21

وَبَرَزُوا لِلَّهِ جَمِيعاً فَقَالَ الضُّعَفَآءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِن شَيءٍ قَالُوا لَو هَدَانَا اللَّهُ لَهَدَيْنَاكُمْ سَوَآءٌ عَلَيْنَآ أَجَزِعْنَآ أَمْ صَبَرْنَا مَا لَنَا مِن مَحِيصٍ

21. “And they shall come forth in front of Allah all together. Then the week shall say to those who were the arrogant: ‘Verily we were your followers (in the world). Can you avert from us any part of the chastisement of Allah? They would say: ‘If Allah had guided us we too would have definitely guided you. It is all the same to us whether we cry or we are patient; there is no way for us to escape.”

The Arabic term /burūz/ denotes ‘exit’, and the word /mub ariz/ refers to the person who comes forth out of the line of the army and who declares his intention and readiness for combating the enemy.

We had references made to the hard punishment and severe and painful chastisement of the obstinate disbelievers in some of the previous verses; the Qur’an follows this matter up and supplements it in this verse as well.

It first declares that all of them will appear in Allah’s court on the day of resurrection, (the oppressors, the pagans, the tyrants, including the ones who were authors or those who were subordinate in positions, the ones who led or the ones who followed).

The verse says:

“And they shall come forth in front of Allah all together…”

At this moment, the oppressed ones, that is, those ignorant lot who misled themselves to the sphere of darkness because of their blind obedience and imitation, addressing the seduced oppressors say: We were your followers and have been fallen into this entanglement of disastrous plight because of your leadership. Are you then ready to bear part of our burden?

The verse says:

“…Then the week shall say to those who were the arrogant: ‘Verily we were your followers (in the world). Can you avert from us any part of the chastisement of Allah?…”

But they immediately will answer them:

“…They would say: ‘If Allah had guided us we too would have definitely guided you…”

Nevertheless, what a pity that there is no more room left for such complaints. It is all the same for us whether we become restless or go on crying; whether we are persevering or impatient as there is no way out of our plight for us.

The verse says:

“…It is all the same to us whether we cry or we are patient; there is no way for us to escape.”

Notes

1. Surah As-Saffat, No. 37, verse 178

2. Ibid verses 171-172

3. Surah Al-’Anbiy a, No. 21, verse 105

4. Surah Al-Baqarah, No. 2, verse 165

5. Surah Al-Qamar, No. 54, verse 10

6. Surah Al-A‘r af, No. 7, verse 89

7. Surah Muhammad, No. 47, verse 15

8. Surah Al-Kahf, No. 18, verse 29

9. Tafsir Tibyan

10. Surah Ad-Dukhan, No. 44, verse 38

11. Surah S ad, No. 38, verse 27

Section 4: Disbelievers Shall Be Disappointed - Truth Shall Be Established

Surah ‘Ibrahim - Verse 22

وَقَالَ الشَّيْطَانُ لَمَّا قُضِيَ الأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقّ‌ِ وَوَعَدتُّكُمْ فَاَخْلَفْتُكُمْ وَمَا كَانَ لِيَ عَلَيْكُم مِن سُلْطَانٍ إِلآَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلاَ تَلُومُونِي وَلُومُوا أَنفُسَكُم مَّآ أَنَاْ بِمُصْرِخِكُمْ وَمَآ أَنتُم بِمُصْرِخِيَّ إِنّـِي كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّالِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ

22. “And Satan says, when the affair is decided: ‘Verily Allah promised you the promise of truth; I also promised you but I failed to keep them to you, and I did not have any authority over you except that I called you and you responded me. Therefore, do not blame me, but blame yourselves. I cannot help you, nor can you help me. Verily I disbelieved in your associating me with Allah from before. Verily the unjust, for them shall be a painful chastisement’.”

In the Hereafter, sinners seek to get others involved in their sins and they try to find fellow-conspirators so as to put the whole blame on them for the wrong they have committed. Sometimes the sinner will say: “Friends seduced me!”

At other times he says: “Corrupt leaders made me corrupt”. Some other times, he blames the Satan and regards him as the cause of his own seduction.

But, the Satan answers:

Do not put the blame on me, I did not have any role to play except wavering your opinion and calling you to it. It was you who decided to deviate and to become deviant.

The verse says:

“And Satan says, when the affair is decided: ‘Verily Allah promised you the promise of truth; I also promised you but I failed to keep them to you, and I did not have any authority over you except that I called you and you responded me…”

The fact that the Satan has no domination over man, not only is verified by Allah but also the Satan himself confesses it.

Addressing Satan, Allah says:

“Verily (as regards) My (devoted) servants, there is not for you over them any authority…”1

and in this verse, Satan says:

“…and I did not have any authority over you…”

However, in the continuation of the above verse, the Holy Qur’an says:

“…Therefore, do not blame me, but blame yourselves. I cannot help you, nor can you help me. Verily I disbelieved in your associating me with Allah from before. Verily the unjust, for them shall be a painful chastisement’.”

Anyway, the Divine promises are all true and they are identical with the reality.

Surah ‘Ibrahim - Verse 23

وَاُدْخِلَ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ جَنَّاتٍ تَجْرِي مِن تَحْتِها الاَنْهَارُ خَالِدِينَ فِيهَا بِإِذْنِ رَبّـِهِمْ تَحِيَّتُهُمْ فِيهَا سَلاَمٌ

23. “And those who believed and did righteous deeds will be admitted to Gardens beneath which rivers flow, wherein shall they abide for ever by their Lord’s permission; their greetings therein is: ‘Peace!’.”

In the day of resurrection, the people of Paradise will hear the word ‘Peace’ from every direction. ‘Peace’ from Allah to those whose residence is Paradise.

“Peace: a word from a Merciful Lord.”2

Peace from the part of the angels to the faithful:

“…Peace be on you, you shall be happy; therefore enter it to abide.”3

‘Peace’ from the residents of Paradise to one another:

“…their greetings therein is: ‘Peace’.”4

Sometime one goes somewhere by his own will, and at other times, it happens that others come along and take him to a place with some respect and particular ceremonies.

Allah, the Almighty, remarks in this noble verse: /wa ’udxila/, that is, those who are dwelling in Paradise do not enter the Paradise in a simple and usual manner. On the contrary, they will be admitted to Paradise with particular respect and ceremonial gestures.

The verse says:

“And those who believed and did righteous deeds will be admitted to Gardens beneath which rivers flow, wherein shall they abide forever by their Lord’s permission; their greetings therein is: ‘Peace!’.”

In the noble verse 73 of the blissful Surah Az-Zumar, No. 39, the Qur’an He also declares:

“And those who are in awe of their Lord shall be conveyed to the Garden in companies until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: ‘Peace be on you, you shall be happy; therefore enter it to abide’.”

As for those who are residents of Hell, we read that they direct them towards the chastisement while they are being tortured:

“Lay hold on him, then put a chain on him.”5

There are various streams running in Paradise:

A- Streams of water

“...In it are rivers of water incorruptible…”6

B- Streams of milk

“…rivers of milk of which the taste never changes…”7

C- Streams of wines with the nature of Paradise:

“…rivers of wine, a joy for the drinkers…”8

D- Streams of honey:

“…a river of honey, pure and clear…”9

The dwellers of Hell resent and detest one another and curse each other, while the dwellers of Paradise greet one another and will remain constantly in the Paradise. Those paradise-dwellers are sincere and cordial with one another and they always say ‘Peace’ to each other. They are never involved in quarrelling nor in estrangement and ill terms.

Surah ‘Ibrahim - Verse 24

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلاً كَلِمَةً طَيّـِبَةً كَشَجَرَةٍ طَيّـِبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَآءِ

24. “Have you not seen how Allah sets forth a parable? A good word is like a good tree, the roots of which are fixed and its branches are in heaven,”

A good tree and a tidy noble one has got several ensuing outcomes like: growing, bearing fruits abundantly, casting shadows and sustaining itself, and bearing fruits under all kinds of circumstances.

A monotheistic person is never stagnant and the signs of his faith constantly reveal themselves in his speech and his acts. His faith is continuous and not seasonal, and he always calls others to the faith, persuading them to act according what is allowed.

The verse says:

“Have you not seen how Allah sets forth a parable? A good word is like a good tree…”

In some Islamic quotations and in the commentaries of the Qur’an, several things as the examples of the Qur’anic term /tayyibah/ are referred to. Monotheism, faith, correct and sound ideas, heavenly leaders and their companions are among them. Of course, monotheism is a constantly- fixed principle which is inherently embedded in human nature.

“…the roots of which are fixed…”

It affects all the deeds and words as well as the thinking of man.

One can enjoy the fruits of faith at any time, anywhere, and in all of one’s ups and downs.

The verse says:

“…and its branches are in heaven,”

The tree of monotheism has got fixed roots. No threats, or conspiracies, no instigators and blame as well as the despots can uproot or eradicate it.

If we find that in quotations this tree has been rendered to the Prophet (S) and his Ahl-ul-Bayt (as), it is because of this very reason that the religion of Muhammad (S) and the path of his household widens ever more as against the background of all those enemies, and it will globalize one day.

Some Traditions

10

Mul a ‘Abd-ur-Rahman-ibn-‘Ūf has been quoted as saying: take from me the correct traditions of the Prophet (S) before they are distorted and mixed with lies. I heard the Messenger of Allah (S) who said:

‘I am the tree (of prophecy) (Tūb a) and Fatimah is its trunk, Ali is its seed, Hassan and Hussayn are its fruits. The Shi‘ites of us (our followers) are its leaves. The grass root of this tree is in the Garden of Eden, and the rest of it is in other Gardens (of Paradise).’11

The Prophet (S) said:

“People are from different (roots of) a tree, and Ali and I are from (the roots of) a single tree.”12

The blissful Prophet (S) remarked:

“My Ahl-ul-Bayt and I are a tree in Paradise, the branches of which are in the world and whoever attached to us (took the tree by the branch), has taken a way unto his Lord.”13

Surah ‘Ibrahim - Verse 25

تُؤْتِي اُكُلَهَا كُلَّ حِينٍ بإِذْنِ رَبّـِهَا وَيَضْرِبُ اللَّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ

25. “(The good tree) yields its fruits at all times by the permission of its Lord, and Allah sets forth parables for the people that they may reflect.”

The tree of faith always bears good fruits and there are no seasons for the faithful as autumn and winter.

The verse says:

“(The good tree) yields its fruits at all times by the permission of its Lord…”

The use of allegories, similes and parables are methods of the Holy Qur’an for calling the attention of the people and of reminding them.

The verse continues saying:

“…and Allah sets forth parables for the people that they may reflect.”

Therefore, all is mortal except Allah and the faith in Him. And whatever is mortal cannot bear fruits forever. However, whatever is godly by nature is eternal.14 Of course, the colour of Allah is constant and other colours will vanish.

“…and who can give a better hue than Allah?…”15

The tree of faith always bears fruits and a believer is under all circumstances remembering Allah (s.w.t.) and is seeking to perform his duties, whether be it in welfare or in hardship, in happiness or in disaster, in poverty or in wealth, and in time of the threat of the oppressors he will resist until the end.

At the time of propagating religion, he does not expect any returns from others. When he is adamant, he will control himself for gaining Allah’s consent.16 At the time of marriage, he trusts in Him.17

At the time of worship and obedience, he has intention with divine motive.18 At the time of poverty, he does not go to the rich and is not of the flattering lot.19 In time of conquest or defeat, he is happy throughout his campaign for he is busy performing his duties.20

Of course, faith in Allah, the Almighty, is like a tree the fruits of which satisfies man both in the world, and in the intermediate world, and in the Hereafter.

However, man’s property and position and his children as well as other blessings of this life are like a tree which bears fruits only for a few days and in a limited way, if such property, position, etc. might even bear no fruits at all, and, therefore, they become merely his own source of spiritual torture.

Surah Al-Taubah, No. 9, verse 55 says:

“So let not their possessions and their issues astonish you; verily Allah only desires thereby to chastise them in the life of (this) world…”

Surah ‘Ibrahim - Verse 26

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الأَرْضِ مَالَهَا مِن قَرَارٍ

26. “And the parable of an evil word is like an evil tree rooted upon the surface of the earth; it has naught of stability.”

The Arabic word /’ijti a/ mostly signifies uprooting and eradication. The words, ideas and deviant individuals have neither got any roots, nor do they possess any fruits, flowers, beauty, perfume, perseverance, shade, and development. On the contrary, they are just thorns in the eyes of others.

At any rate, as comparative studies present one of the best ways for understanding problems, the opposite of the ‘good tree’, pops up in ones mind soon and is discussed as: ‘the word evil and unclean’ is like the evil and unclean tree which is without any roots which is up-rooted from the earth and which is thrown to one side when standing in the stormy weather and has got no stability.

It is interesting to note that the Qur’an speaks in detail about ‘the good tree’ while, when talking about ‘the evil tree’, it describes it in one short sentence and passes by it.

The verse says:

“And the parable of an evil word is like an evil tree rooted upon the surface of the earth; it has naught of stability.”

This method presents a delicate way of expression which encourages man to describe all qualification of the person once he is talking about the beloved one, whereas, when talking about the detested individual, he discusses it in a very concise manner.

Imam Baqir (as) is quoted as saying that the objective in mind with regard to /šajaratin xabiah/ (the evil tree) is the Umayyads.21

Surah ‘Ibrahim - Verse 27

يُثَبّـِتُ اللَّهُ الَّذِينَ ءَامَنُوا بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الأَخِرَةِ وَيُضِلُّ اللَّهُ الظَّالِمِينَ وَيَفْعَلُ اللَّهُ مَا يَشَآءُ

27. “Allah confirms those who believe by a firm saying in the life of the world and in the Hereafter, and Allah leaves the unjust to stray; and Allah does what He pleases.”

That is, Allah provides stability for the believers, in this worldly life, because of their belief in the word monotheism and its sanctuary, so that they do not deviate and be misled from the path of the truth, making them staunch proponents lest they shall deviate from the right path in their worldly affairs which will also result in Hereafter.

Some commentators suggest: It means that Allah provides them with a living and settlement on earth, and He assists them to overcome their enemies and will place them in the Paradise in the Hereafter.

Ibn-i-‘Abb as and Ibn-i-Mass‘ūd and the majority of the commentators are of the belief that: This verse has been revealed to the question asked in the grave and the objective in mind is the grave once talking about the hereafter. That is, concerning the question of the grave, He fixes them over the issue of faith. Our dear Immaculate Imams have also been quoted as such.

Therefore, we read in various Islamic quotations that Allah keeps the believer stable on the line of faith once entering the grave at the time when angels ask questions regarding his identity.

This is the meaning of:

“Allah confirms those who believe by a firm saying in the life of the world and in the Hereafter…”

In some of these quotations, we have it explicitly stated the word /qabr/ (grave), while in some other quotations we read that the Satan calls on the faithful at the time of death and tries to seduce him from every direction and any side by his temptations. However, Allah does not permit him to mislead the faithful and this is the meaning of the abovementioned Qur’anic sentence.

Most of the commentators have accepted this commentary according to the quotation of the great commentator, Tabarsi, in Majma‘-ul-Bayan. Perhaps, their reason is that the hereafter is no place for erroneous behaviour, nor is it a place for practice, but it is only a place for attaining the results.

However, at the time of the arrival of death, and even in the state of purgatory, which is the world that exists between this world and the Hereafter, there is the possibility of deviation more or less. It is in this circumstance that Allah’s favour comes to the assistance of man in order to protect him and make him straightforward.

Anyway, in two explanatory examples in the previous verses, the state of ‘faith’ ‘disbelief’ ‘a believer’, ‘a disbeliever’ and, in general, the state of every ‘clean’ and ‘untidy’ were visualized. In this verse, the consequence of the job and the ultimate destiny of man are referred to.

First, it implies that Allah straightens and strengthens those who are believers, for their belief, their words and their ideas.

He confirms them and protects them in this world, in the purgatory where there is a possibility of deviation, and in the Hereafter, for their belief has not been a superficial one and a shaky one, and their personality has not been a hypocritical and a versatile one.

They will remain constant in their confrontation with difficulties and whims, and they will be kept clean of all scandalous flaws of character in here. Allah’s endless blessings will be bestowed on them in the eternal life there.

Then, dealing with the opposite point, it says:

“…and Allah leaves the unjust to stray; and Allah does what He pleases.”

We have repeatedly asserted that wherever, in the Qur’an, there is the question of leading and misleading and it is attributed to Allah, its first steps have been taken by man himself.

Allah’s job is that very impact that has been created in every act, and also Allah’s job is bestowal of blessings or withdrawal of blessings that are designated by Him as a consequence of a person’s suitability or his lack of worth.

Notes

1. Surah Al-Hijr, No. 15, verse 42

2. Surah Yasin, No. 36, verse 58

3. Surah Az-Zumar, No. 39, verse 73

4. The verse under discussion

5. Surah Alhaqah, No. 69, verse 30

6. Surah Muhammad, No. 47, verse 15

7. Ibid

8. Ibid

9. Ibid

10. Fad a’il-ul-Khamsah, vol. 1 p. 172 from the Mustadrak-us-Sahihaynn, vol. p. 760

11. Fada’il-ul-Khamsah, vol. 1, p. 172 take from Mustadrak-us-Sahihayn, vol. 3, p. 160

12. Fad a’il-ul-Khamsah, vol. 1, p. 172, taken from Kanz-ul-Hagh a’igh, p. 155

13. Fad a’il-ul-Khamsah, vol. 1, p. 172, taken from Thakh a’ir-ul-‘Uqb a, p. 16

14. Surah An-Nahl, No. 16, verse 96

15. Surah Al-Baqarah, No. 2, verse 138

16. Surah ’ Al-i-‘Imr an, No. 3, verse 134

17. Surah An-Nūr, No. 24, verse 32

18. Surah Al-’An‘ am, No. 6, verse 162

19. Surah Al-Qasas, No. 28, verse 24

20. Surah Al-Taubah, No. 9, verse 52

21. Tafsir Majma‘-ul-Bayan